Benin country profile - BBC News BBC News Close share panel Benin, formerly known as Dahomey, is one of Africa's most stable democracies. Benin's shore includes what used to be known as the Slave Coast, the departure point for captives to be shipped across the Atlantic. Elements of the culture and religion brought by slaves from the area are still present in the Americas, including voodoo - which has made a comeback in Benin and is even celebrated at the country's annual Voodoo Day. On the economic side, however, the picture is less bright - Benin is severely underdeveloped, and corruption is rife. While the country has experienced economic growth over the past few years and is one of Africa's largest cotton producers, it ranks among the world's poorest countries. To the north, there have been sporadic clashes along Benin's border with Burkina Faso. The trouble has been blamed on land disputes between rival communities on either side of the border. Read more country profiles - Profiles by BBC Monitoring FACTS President: Patrice Talon Image copyright AFP Businessman Patrice Talon, known as the "king of cotton", won the 2016 presidential election in a run-off vote in March.

In the first round of the election earlier in the month, Mr Talon came second to Prime Minister Lionel Zinsou, the candidate of the ruling party, who also had the backing of President Boni Yayi. In the run-off, Mr Talon got 65% of the votes while Mr Zinsou secured 35%. Mr Talon was formerly a close ally of the outgoing president, and financed his campaigns for the 2006 and 2011 elections. He fled to France after being accused of involvement in a plot to poison Mr Boni Yayi in 2012 - an allegation he strongly denies. Mr Talon received a presidential pardon in May 2014 and returned from exile in October 2015. On taking up his post in April 2016, he pledged to make tackling terrorism and cross-border crime a priority area, and to strive to promote national unity. According to the Benin constitution, the president holds executive powers and heads the government and the armed forces. MEDIA Image copyright Getty Images The International Press Institute (IPI) says Benin has one of the region's "most vibrant media landscapes".

According to US-based NGO Freedom House, "a pluralistic and frequently-politicised press publishes articles that are highly critical of government and opposition party leaders." Harsh libel laws have been used against journalists. The authorities have suspended newspapers over material deemed to be offensive. Poverty, poor infrastructure and a small advertising market translate into patchy newsgathering and inadequate newspaper distribution, especially in the countryside. Some key dates in Benin's history: Image copyright Getty Images Image caption Mathieu Kerekou, pictured in 1972, seized power and served two lengthy, non-consecutive terms 1600-1894 - Dahomey was an African kingdom known for its military discipline and powerful arms. Defeated by the French in 1894, it became a self-governing part of the French Community in 1958. 1960 - Dahomey gains independence and is admitted to the UN. Elections won by the Parti Dahomeen de L'Unite. Party leader Hubert Maga becomes country's first president. He is removed by the army's Chief of Staff, Colonel Christophe Soglo. In the next several years, the heads of state change several times.

1972 - Major Mathieu Kerekou seizes power. He remains in power until he is voted out in 1991. 1975 - Dahomey is renamed the People's Republic of Benin. 1989 - Anti-government strikes and demonstrations take place, continuing until 1990 until President Kerekou meets dissident leaders. Agreement on constitutional reform and multi-candidate presidential elections is reached. 1996 - Mathieu Kerekou wins presidential polls. 2004 - Benin, Nigeria agree to redraw their mutual border. 2006 - Political newcomer Yayi Boni, running as an independent, wins the run-off vote in presidential elections. The incumbent, Mathieu Kerekou, is barred from the poll under a constitutional age limit. 2009 - Benin announces discovery of "significant quantities" of oil offshore near Seme, a town on the Nigeria-Benin border.

Major problems facing Benin today Major problems facing Benin today Twitter The Republic of Benin (formerly, Dahomey) is a West African country bordering the 'bight of Benin' between the Federal Republic of Nigeria to the east and the Republic of Togo to the west. The Republic of Benin also shares borders with Republics of Burkina Faso and Niger to the north. The Republic of Benin has a total land area of about 113,622sq km (about 2,000sq km of which is covered by water) and a total coastline of about 121km. Just about 23.53% of the total land area of Benin is arable (agricultural land or land good for farming). The Republic of Benin has a total population of about 9.5 million people with the population growth rate around 2.9%. About half of the total population of Benin live in urban areas in major cities such as Cotonou the seat of government (Cotonou contains about 1 million people) and Porto-Novo the capital of Benin (Porto-Novo contains about 400,000 people).

Although a small country, the Republic of Benin is one of the most culturally rich countries in all of Africa with several ethnic and racial groups living together. The Fon and related ethnic groups make up about 39.2% of the total population. The Adja and related ethnic groups make up about 15.2%. Yoruba and related ethnic groups form about 12.3% of the total population. The Bariba and related make up about 9.2%, the Peuls about 7%, the Ottamari and related form about 6.1% of the total population while the Dendi, and other ethnic groups make up the remaining percentage of the total population. Although French remains the official language of Benin, Fon, Yoruba, and several other local languages are spoken in Benin today. Although Benin is the motherland of "voodoo", only about 17.3% of the total population claim voodoo or vodoun as their major religion. About 42.8% of the total population of Benin are Christians (including Catholics and protestants). Muslims form about 24.4% of the total population.

The Republic of Benin just like its neighboring countries is blessed with abundance of natural resources including marble, timber, limestone, and some offshore oil deposits. Despite the abundance of natural resources however, the Republic of Benin remains one of the poorest countries in Africa today with one of the lowest literacy rates in all of Africa. Benin has a literacy rate of just 34.7% for the total population and 23.3% for the female Beninese population. In other words, just about 34.7% of the total population of Benin above age 15 can read and write. Also, just about 23.3% of the total population of females above the age 15 can read and write which falls far below average in Africa today. Rampant deforestation, desertification, inadequate supplies of potable water in some areas and poaching remain some of the major environmental issues facing Benin today. The Republic of Benin has an HIV/AIDS adult prevalence rate or 1.2%.

Although better than in countries such as Swaziland, more than 60,000 people were living with HIV/AIDS in 2009 with about 3000 deaths recorded within the same year. Besides HIV/AIDS, the deadly malaria, hepatitis A, typhoid fever, yellow fever, meningococcal meningitis, and animal contact diseases such as rabies continue to threaten several lives in Benin today. Just like in most other African countries today, corruption, poor governance, etc. remain major problems facing the Republic of Benin today. Benin - Cultural life | history - geography - republic, Africa | Britannica.com Cultural life Facebook Twitter YouTube Instagram Pinterest French colonial rule and subsequent close ties with France have left a deep impact on all aspects of cultural life, especially among the educated segments of the population and in the southern cities. Each ethnic group also has its own centuries-old tradition, which itself often mixes with the French influence. These cultural traditions are clustered in two distinct regions, the largely Muslim north and the largely animist and Christian south. In Cotonou one finds many kinds of commercial enterprises, often with a French flavour, such as restaurants, cafés, and discotheques.

Diplomats of foreign governments and many of Benin’s elite live in newer residential sections. There are several movie theatres and several hotels that provide entertainment. Most other towns have modern sections on a smaller scale. In other sections of the towns, however, tradition dominates cultural life. Extended families live in family compounds in distinct neighbourhoods, where they practice religious rites and celebrate festivals with music and dance. Markets where foodstuffs, clothing, and traditional medicines and arts are sold are important centres of daily life. The arts Artistic traditions in Benin are very old and are represented in practically every village. Plastic art is the most prominent, as carved wooden masks representing images and spirits of the departed are made and used in traditional ceremonies. Other artistic items are bronze statuettes, pottery, appliquéd tapestries recounting the history of kings of precolonial Dahomey, and fire engraving on wooden bowls, which often have religious meaning. Probably the best-known art objects are the Yoruba wooden masks called guelede from the region of Porto-Novo. Street musicians are found in various neighbourhoods, and modern dance ensembles perform at clubs. Benin bronze sculpture of horse and rider; in the British Museum, London.

© Photos.com/Jupiterimages Cultural institutions An artisan village is attached to the Historical Museum of Abomey (formerly the Royal Palace). There is an excellent ethnographic museum in Porto-Novo, a historical museum in Ouidah, and the Open-Air Museum of Ethnography and Natural Sciences in Parakou. The National Library is in Porto-Novo. Art galleries are the Cultural and Artistic Centre and the French Cultural Centre, both in Cotonou, and the CAZAM in Porto-Novo. Cultural centres sponsored by the French and American governments maintain libraries and organize lectures, concerts, and other cultural activities. Recreation The national sport played by several teams is football (soccer). There is a modern sport stadium in Cotonou. Press and broadcasting Radio programs are broadcast from Cotonou in French, English, and a number of local languages. There is also a limited television service. A daily newspaper, La Nation, is published in Cotonou and is controlled by the government; there are also two other dailies and several weekly or biweekly publications. Newspapers published in Senegal and Côte d’Ivoire (in French) and newspapers and magazines from elsewhere may be found in bookstores and newsstands.

Émile Derlin Zinsou As a political unit, Benin was created by the French colonial conquest at the end of the 19th century. In the precolonial period, the territory comprised a multiplicity of independent states, differing in language and culture . The south was occupied mainly by Ewe-speaking peoples, who traced their traditional origins to the town of Tado (in modern Togo). During the 16th and 17th centuries, the most powerful state in this area was the kingdom of Allada (Ardra), but in the 18th and 19th centuries its place was taken by Dahomey . In the north, the largest group was the Bariba , the most important state being the kingdom of Nikki, which formed part of a confederacy including other Bariba states located in what is today Nigeria . The Somba, in the northwest, did not form a kingdom. The slave trade African Leaders: Part One The Portuguese first explored the coast of Benin in 1472 but did not begin trading there until 1553. During the 17th century the Dutch, English, French, and other Europeans also entered the trade.

The principal export before the mid-19th century was always slaves . The volume of slave exports was at first small, but it increased rapidly in the second half of the 17th century, when this area became known to Europeans as the “Slave Coast,” and remained high until the 1840s. The principal centre for the trade was the coastal kingdom of Ouidah (Whydah), which was originally a tributary of Allada but had become an independent state by the 1680s. The slaves exported were predominantly war captives and were drawn from the entire area of modern Benin, including northern peoples such as the Bariba as well as communities near the coast. The Atlantic slave trade had a substantial and deleterious impact in Benin, causing the depopulation of certain areas as well as a general militarization of society. The prominence of slaves from this area in the transatlantic trade is reflected in the survival of elements of its culture in black communities of the New World, especially in the “ voodoo ” religion of Haiti, which incorporates many spirit cults and deities of the Ewe-speaking peoples.

The kingdom of Dahomey Dahomey (also called Abomey, after its capital city) was the state of the Fon people. It was originally a dependency of Allada, but during the 17th century a ruler called Wegbaja declared himself king and made Dahomey an independent state. Under King Agaja (reigned 1708?–40) Dahomey overran the coastal area, conquering Allada in 1724 and the commercial centre of Ouidah in 1727, thus establishing itself as the dominant power in the area. A section of the royal family of Allada, however, founded the new kingdom of Porto-Novo, on the coast to the east, which successfully resisted Dahomean authority and competed with Ouidah for control of the Atlantic trade. Dahomey itself was attacked and defeated by the kingdom of Oyo , to the northeast (in modern Nigeria), to which it was obliged to pay tribute from 1730 onward. Dahomey attained the height of its power under the kings Gezo (1818–58) and Glélé (1858–89).

Gezo liberated Dahomey from its subjection to Oyo by defeating the latter in 1823. Dahomean attempts at expansion eastward, however, brought it up against the powerful state of Abeokuta (also in Nigeria). Dahomean attacks upon Abeokuta in 1851 and 1864 were decisively defeated. Dahomey was a despotic and militaristic kingdom. Its power was based upon a highly trained standing army, which included a female contingent (called the “ Amazons” by Europeans) drawn from the king’s wives. The king’s authority was buttressed by an elaborate cult of the deceased kings of the dynasty , who were honoured by the offering of human sacrifices at yearly public ceremonies (the “annual customs”). Its rulers succeeded in uniting the disparate communities which they absorbed into a new national identity, so that the conquered subjects of Dahomey came to regard themselves as Fon . During the 18th and early 19th centuries, Dahomey was a major supplier of slaves for the transatlantic trade, but by the mid-19th century the volume of the slave trade was in decline.

In 1852 King Gezo was forced by a British naval blockade to accept a treaty abolishing the slave trade, although this was evaded in practice. From the 1840s onward Gezo promoted the export of palm oil , produced by slave labour on royal plantations , as a substitute for the declining slave trade. The French conquest and colonial rule During the 17th century several of the European nations engaged in the Atlantic slave trade maintained trading factories in the Dahomey area, and during the 18th century the English, French , and Portuguese all possessed fortified posts in Ouidah . The French first established a factory in Allada in 1670 but moved from there to Ouidah in 1671. Although this factory was abandoned in the 1690s, the French built a fort (known as Fort Saint Louis) in Ouidah in 1704. The European forts in Ouidah were, however, all abandoned about the end of the 18th century, the French establishment being withdrawn in 1797.

In 1842 the French fort at Ouidah was reoccupied as a base for the new trade in palm oil, and in 1851 the French government negotiated a commercial treaty with King Gezo of Dahomey. Subsequently fears of preemption by British colonial expansion led to the extension of formal French rule in the area. A protectorate was briefly established over the kingdom of Porto-Novo in 1863–65 and was definitively reestablished in 1882. Treaties purporting to secure cession of the port of Cotonou, between Ouidah and Porto-Novo, were also negotiated with the Dahomean authorities in 1868 and 1878, though Cotonou was not actually occupied until 1890. King Behanzin , who had succeeded to the Dahomean throne in 1889, resisted the French claim to Cotonou, provoking the French invasion and conquest of Dahomey in 1892–94. Behanzin was then deposed and exiled, and the kingdom of Dahomey became a French protectorate.

French ambitions to extend their control into the interior, north of Dahomey, were threatened by the rival expansionism of the British, who were established in what was to become their colony of Nigeria to the east, and in 1894 both the British and French negotiated treaties of protection with the kingdom of Nikki. The Anglo-French convention of 1898, however, settled the boundary between the French and British spheres, conceding Nikki to the former. The boundary with the German colony of Togo to the west was settled by the Franco-German conventions of 1885 and 1899. The present frontiers of Benin were established in 1909, when the boundaries with the neighbouring French colonies of Upper Volta and Niger were delimited. The colony was at first called Benin (from the Bight of Benin, not the precolonial kingdom of Benin, which is in Nigeria), but in 1894 it was renamed Dahomey, after the recently incorporated kingdom. From 1904 Dahomey formed part of the federation of French West Africa , under the governor-general in Senegal.

Descendants of Portuguese settlers, freed slaves returning from Portuguese colonies in the Americas (called Brésiliens, or Brazilians), and missionaries were instrumental in spreading Christianity and Western education in the south but not in the Muslim north; by the 1950s Dahomey was known as the “Latin Quarter” of French West Africa. Map of northwest Africa, from the 10th edition of Encyclopædia … Encyclopædia Britannica, Inc. Decolonization and independence In 1946 Dahomey became an overseas territory of France. It was created an autonomous republic within the French Community in 1959 and achieved complete independence on August 1, 1960. During the period of decolonization, the nationalist movement in Dahomey became fragmented, with the emergence of three regionally based political parties—led by Sourou-Migan Apithy (president in 1964–65), Justin Ahomadégbé (1972), and Hubert Maga (1960–63 and 1970–72), drawing their principal support respectively from Porto-Novo, Abomey, and the north.

After independence in 1960, these political problems were exacerbated by economic difficulties, reflected in student and trade union unrest. The ensuing instability resulted in six successful military coups d’état between 1963 and 1972 and periods of army rule in 1965–68 and 1969–70. In a last military coup, on October 26, 1972, power was seized by Major (later General) Mathieu Kérékou . From 1974 Kérékou pursued a Marxist-Leninist policy, based on nationalizations and state planning of the economy. The country was renamed the People’s Republic of Benin in 1975. The late 1980s and early 1990s were a turbulent period for Benin. In 1989 Kérékou proclaimed that Marxism - Leninism would no longer be the state ideology , and there followed a period of transition in the direction of greater democratization , including the promulgation of a new constitution in 1990 and the liberalization of the economy.

The first multiparty elections were held in 1991, and Kérékou was defeated by Nicéphore Soglo, a former cabinet member. Soglo’s administration worked hard to improve the country’s economy, implementing fiscal policies that garnered international respect, and Benin started to make economic gains. Unfortunately, the feeling among many Beninese was that economic progress came at too great a cost to the country—the disregard for democratization and the social well-being of its citizens—and Soglo’s support slipped. In the 1996 presidential election, Soglo was defeated by Kérékou, as he was again in 2001 when the two leaders ran against each other. During Kérékou’s tenure the economy continued to be a concern among the Beninese. Workers went on strike several times in the late 1990s and early 2000s to protest issues—some resulting from economic reform measures—such as low wages and the change to merit-based salary increases and promotions.

Corruption was also an issue Kérékou had to address, with two unrelated investigations in 2003 and 2004 implicating many police , judiciary , and finance ministry officials. Kérékou, barred by the constitution from serving any longer, was set to retire at the end of his term. In presidential elections held in March 2006, Thomas Boni Yayi, former chief executive of the West African Development Bank and relatively new to national politics, running as an independent candidate, emerged victorious after two rounds of voting. The new president focused on economic development as well as the elimination of government corruption. Yayi was the target of an assassination attempt one year later, from which he emerged unscathed. Benin’s 2011 presidential election was twice postponed because of complications with efforts to register all eligible voters. When the election was finally held, on March 13, 2011, there were still complaints that hundreds of thousands of people remained disenfranchised and that the election should have been delayed again. Amid the lingering concerns, Yayi won reelection with slightly more than 53 percent of the vote, eliminating the need for a runoff election.

Legislative elections were held the next month, with parties that supported Yayi, including the Cauri Forces for an Emerging Benin (Forces Cauris pour un Bénin Émergent; FCBE) coalition, winning a majority of the seats. During Yayi’s second term, he again was the target of nefarious plotting. In October 2012 the government announced arrests in a plot to poison Yayi that had allegedly been masterminded by his former ally, businessman Patrice Talon. Later that year, Talon fled to France. The next year, in March, police announced that they had foiled a planned coup. Talon was implicated in that plot as well. The reason for the rift between the two men was not entirely clear; Talon claimed that the two had fallen out over Yayi’s desire for a third term as president, which would violate the constitution, while the president claimed that Talon was upset that he had lost valuable government contracts. In 2014, after international mediation efforts, Yayi pardoned Talon and others involved in plotting against him.

Meanwhile, the question of whether Yayi was maneuvering for a third term, in spite of the constitution ’s limiting of presidents to two terms, came to the fore in 2013, when he raised the issue of constitutional reform. He stressed that his proposed changes would help combat corruption and vehemently denied that they would include an amendment that would let him stand for a third term, but the opposition continued to rally against that possibility. In July a movement against a third term for Yayi, called Red Wednesday, began a series of weekly marches to show opposition to amending the constitution, as well as to express discontent with the general state of affairs in Benin. Yayi’s efforts to amend the constitution that year and the next failed, and, after the FCBE failed to win an absolute majority in the 2015 legislative elections, the issue of constitutional reform appeared to be dead. The first round of the 2016 presidential election was held on March 6. With Yayi stepping down, there were more than 30 candidates contesting the presidency.

Among the front-runners were Talon, who had returned to Benin after his pardon, and the country’s prime minister, Lionel Zinsou, who was the flag bearer of the FCBE. Zinsou garnered the most votes, 28.4 percent. He and his closest challenger—Talon, who had won 24.8 percent—advanced to a runoff election on March 20. Talon, who had the support of most of the candidates eliminated in the first round, emerged victorious, taking about 65 percent of the vote, and Zinsou conceded. VODUN (and related religions: Candomble, Lucumi, Macumba, Voodoo, Vodoun, & Yoruba) Vodun is sometimes called Voodoo, Vodoun, Vodou. Religions related to Vodun are: Candomble, Lucumi, Macumba, and Yoruba) General background: Vodun (a.k.a. Vodoun, Voudou, Voodoo, Sevi Lwa) is commonly called Voodoo (vû'dû) by the public.

The name was derived from the god Vodun of the West African Yoruba people who lived in 18th and 19th century Dahomey. Its roots may go back 6,000 years in Africa. That country occupied parts of today's Togo, Benin and Nigeria. Slaves brought their religion with them when they were forcibly shipped to Haiti and other islands in the West Indies. Vodun was actively suppressed during colonial times. "Many Priests were either killed or imprisoned, and their shrines destroyed, because of the threat they posed to Euro-Christian/Muslim dominion. This forced some of the Dahomeans to form Vodou Orders and to create underground societies, in order to continue the veneration of their ancestors, and the worship of their powerful gods." 1 Vodun has been freely practiced in Benin since a democratic government was installed there in 1989; about 60% of the population follows this religion. Vodun was formally recognized as Benin's official religion in 1996-FEB. It is also followed by most of the adults in Haiti who are also nominally Roman Catholic.

It can be found in many of the large cities in North America, particularly in the American South. Today over 60 million people practice Vodun worldwide. Religions similar to Vodun can be found in South America where they are called Umbanda, Quimbanda or Candomble. Today, there are two virtually unrelated forms of the religion: An actual religion, Vodun practiced in Benin, Dominican Republic, Ghana, Haiti, Togo and various centers in the US - largely where Haitian refuges have settled. An evil, imaginary religion, which we will call Voodoo. It has been created for Hollywood movies, complete with violence, bizarre rituals, etc. It does not exist in reality. History of Vodun in the west: Slaves were baptized into the Roman Catholic Church upon their arrival in Haiti and other West Indian islands. However, there was little Christian infrastructure present during the early 19th century to maintain the faith. The result was that the slaves largely followed their original native faith. This they practiced in secret, even while attending Mass regularly. An inaccurate and sensational book (S. St. John, "Haiti or the Black Republic") was written in 1884.

It described Vodun as a profoundly evil religion, and included lurid descriptions of human sacrifice, cannibalism, etc., some of which had been extracted from Vodun priests by torture. This book caught the imagination of people outside the West Indies, and was responsible for much of the misunderstanding and fear that is present today. Hollywood found this a rich source for Voodoo screen plays. Horror movies began in the 1930's and continue today to misrepresent Vodun. It is only since the late 1950's that accurate studies by anthropologists have been published. Other religions (Macumba, Candomble, Umbanda and Santeria) bear many similarities to Vodun. Vodun beliefs: Vodun, like Christianity, is a religion of many traditions. Each group follows a different spiritual path and worships a slightly different pantheon of spirits, called Loa. The word means "mystery" in the Yoruba language. Yoruba traditional belief included a senior God Olorun, who is remote and unknowable. He authorized a lesser God Obatala to create the earth and all life forms.

A battle between the two Gods led to Obatala's temporary banishment. There are hundreds of minor spirits. Those which originated from Dahomey are called Rada; those who were added later are often deceased leaders in the new world and are called Petro. Some of these are Agwe: spirit of the sea Aida Wedo: rainbow spirit Baka: an evil spirit who takes the form of an animal Baron Samedi: guardian of the grave Dambala (or Damballah-wedo): serpent spirit Erinle: spirit of the forests Ezili (or Erzulie): female spirit of love Mawu Lisa: spirit of creation Ogou Balanjo: spirit of healing Ogun (or Ogu Bodagris): spirit of war Osun: spirit of healing streams Sango (or Shango): spirit of storms Yemanja: female spirit of waters Zaka (or Oko): spirit of agriculture There are a number of points of similarity between Roman Catholicism and Vodun: Both believe in a supreme being. The Loa resemble Christian Saints, in that they were once people who led exceptional lives, and are usually given a single responsibility or special attribute. Both believe in an afterlife.

Both have, as the centerpiece of some of their ceremonies, a ritual sacrifice and consumption of flesh and blood. Both believe in the existence of invisible evil spirits or demons. Followers of Vodun believe that each person has a met tet (master of the head) which corresponds to a Christian's patron saint. Followers of Vodun believe that each person has a soul which is composed of two parts: a gros bon ange or "big guardian angel", and a ti bon ange or "little guardian angel". The latter leaves the body during sleep and when the person is possessed by a Loa during a ritual. There is a concern that the ti bon ange can be damaged or captured by evil sorcery while it is free of the body. Vodun rituals: The purpose of rituals is to make contact with a spirit, to gain their favor by offering them animal sacrifices and gifts, to obtain help in the form of more abundant food, higher standard of living, and improved health. Human and Loa depend upon each other; humans provide food and other materials; the Loa provide health, protection from evil spirits and good fortune.

Rituals are held to celebrate lucky events, to attempt to escape a run of bad fortune, to celebrate a seasonal day of celebration associated with a Loa, for healing, at birth, marriage and death. Vodun priests can be male (houngan or hungan), or female (mambo). A Vodun temple is called a hounfour (or humfort). At its center is a poteau-mitan a pole where the God and spirits communicate with the people. An altar will be elaborately decorated with candles, pictures of Christian saints, symbolic items related to the Loa, etc. Rituals consist of some of the following components: a feast before the main ceremony. creation of a veve, a pattern of flour or cornmeal on the floor which is unique to the Loa for whom the ritual is to be conducted shaking a rattle and beating drums which have been cleansed and purified chanting dancing by the houngan and/or mambo and the hounsis (students studying Vodun). The dancing will typically build in intensity until one of the dancers (usually a hounsis) becomes possessed by a Loa and falls.

His or her ti bon ange has left their body and the spirit has taken control. The possessed dancer will behave as the Loa and is treated with respect and ceremony by the others present. animal sacrifice; this may be a goat, sheep, chicken, or dog. They are usually humanely killed by slitting their throat; blood is collected in a vessel. The possessed dancer may drink some of the blood. The hunger of the Loa is then believed to be satisfied. The animal is usually cooked and eaten. Animal sacrifice is a method of consecrating food for consumption by followers of Vodun, their gods and ancestors. Sponsored link: Evil sorcery: The houngan and mambos confine their activities to "white" magic which is used to bring good fortune and healing. However caplatas (also known as bokors) perform acts of evil sorcery or black magic, sometimes called "left-handed Vodun". Rarely, a houngan will engage in such sorcery; a few alternate between white and dark magic. One belief unique to Vodun is that a dead person can be revived after having been buried.

After resurrection, the zombie has no will of their own, but remains under the control of others. In reality, a zombie is a living person who has never died, but is under the influence of powerful drugs administered by an evil sorcerer. Although most Haitians believe in zombies, few have ever seen one. There are a few recorded instances of persons who have claimed to be zombies. Sticking pins in dolls was once used as a method of cursing an individual by some followers of Vodun in New Orleans; this practice continues occasionally in South America. The practice became closely associated with Voodoo in the public mind through the vehicle of horror movies. Internet resources used: The following information sources were used to prepare and update the above essay. The hyperlinks are not necessarily still active today. "West African Dahomean Vodoun: Historical background," at: Voodoo Authentica of New Orleans' website at contains information about Voodoo, and provides a free service by which individuals can Email questions. They sell Louisiana folk art, including Voodoo dolls, Gris Gris bags, Ju-Ju's, Spells, Potion Oils, etc. They also provide spiritual work and consultations by experienced practitioners, and convention & special event planning.

The Vodun Page at is a good introduction to Vodun. A Web page titled "Voodoo: From Medicine to Zombies" has a description of some Vodun altars, and a mythological dictionary. See: for more information about Vodun. A Web page titled "Vodun Culture" has a glossary of Vodun terms, descriptions of songs and dances, and a list of Vodun loa with their corresponding duties, colors and symbols. See: An unmoderated forum, alt.religion.orisha was started in 1996-FEB for the discussion of African-based and derived belief systems throughout the African Diaspora. This includes: Candomble, Fon, Hoodoo, Macumba Arara, Palo, Santeria, Yoruba Orisha and Voudun. Some of the expected topics include: recent books, scholarly articles and tapes, ethnography, information on acquisition and use of herbs in ritual practice, ritual music, instruments and dance, divination systems, the changing role of traditional practice in modern times, the law and repression of ritual practices. Le Peristyle Haitian Sanctuary has a web site at: .

They sponsor the National African Religion Congress (NARC World) , and are located in Philadelphia, PA. They offer spiritual readings, spiritual baths, messages from the loa, religious retreats, ceremonies, literature, as well as cultural and social events A quarterly newsletter for beginners in Santeria/Voodoo/African Traditions is available from bpantry@tiac.net Branwen's Pantry, a mail order store specializing in supplies for Santeria and similar religions is at: "Voodoo" contains many links at: "West African Dahomean Vodoun: The world's oldest nature religion," at: "Vodou," is a web site by Bon Mambo Racine Sans Bout Sa Te La Daginen. See: Amazon.com's online bookstore lists the following books on Vodun/Voodoo: If you see a generic Amazon ad here, please click on your browser's refresh key Sponsored links: Other References: PoTO Books & Herbs Company "offer rare and popular books, bulk dried herbs and related items" from their Internet site at: Shannon Turlington, "Do you do Voodoo?

The real religion behind zombies and voodoo dolls," Garnet Publ., (2000) Read reviews or order this book safely from Amazon.com online booksgtore This is a 64 page, inexpensive book. G.A. Mather & L.A. Nichols, "Dictionary of Cults, Sects, Religions and the Occult", Zondervan, Grand Rapids MI (1993), ISBN 0-310-53100-4 E. Belgum, "Voodoo", Greenhaven Press, San Diego (1991) ISBN 0-89908-089-8 Copyright © 1998 to 2010 by Ontario Consultants on Religious Tolerance Latest update: 2010-FEB-07 Voodoo a Legitimate Religion, Anthropologist Says Voodoo a Legitimate Religion, Anthropologist Says Brian Handwerk for National Geographic News October 21, 2002 Voodoo is widely regarded as a mysterious and sinister practice that's taboo in many cultures.

The mere word conjures images of bloody animal sacrifices, evil zombies, dolls stuck with pins, and dancers gyrating through the hot night to the rhythm of drums. But experts on voodoo beliefs say there are many misconceptions about the practice, which is performed in various forms worldwide. TattoosFrom Taboo to Mainstream "Voodoo is not some kind of dark mystical force, it is simply a legitimate religion," says anthropologist Wade Davis, a National Geographic Explorer-in-Residence who has studied voodoo extensively in the Caribbean nation of Haiti. Haiti is ostensibly a Catholic country, but voodoo is widely practiced there. In his best-selling book The Serpent and the Rainbow, Davis wrote: "As the Haitians say, the Catholic goes to church to speak about God, the vodounist dances in the hounfour to become God." Yet voodoo goes even beyond religionit's a world view, Davis says in the National Geographic Channel program Taboo: Voodoo, which airs in the United States on Monday, October 21, at 9 p.m. ET.

"It's not just a body of religious ideas," Davis says, "but a notion of how children should be raised, a notion of what education means, an awareness of politics." Honoring Ancestors The exact origins of voodoo are unknown, but it's generally agreed that its roots lie in West Africa. The nation of Benin, once known as Dahomey, is considered the cradle of voodoo, which means "spirit" in the local language. A "spirit" religion, voodoo likely evolved from ancient traditions of ancestor worship and animism. Once banned, voodoo is now an official religion in Benin, with about four million adherents in that nation alone. Forms of voodoo are also practiced in other African nations, the Caribbean, South America, New Orleans, and elsewhere. Voodoo beliefs spread from Africa's shores to America on slave ships. Subjected to forced labor and expected to adopt a foreign Christian religion in their new land, enslaved Africans turned to the familiar spirits of their ancestors to help them survive a painful transition. In the process, voodoo underwent major changes.

Question: What is the official religion of Benin (formerly Dahomey)
Answer: Voodoo